Podcasts about Sefer Torah

This transcript features a rabbi responding to diverse questions concerning Jewish law, communal standards, and spiritual life. He begins by debating whether winning a Torah scroll in a raffle fulfills the religious obligation to write one personally. The discussion then shifts to the permissibility of digital photo frames on the Sabbath and the complex history of the Manhattan eruv. Addressing broader theological concerns, the speaker explores divine providence as it relates to non-Jews and explains the spiritual advantages of praying in a formal synagogue rather than a home setting. He concludes with practical advice on maintaining religious focus amidst modern temptations and the protocol for handling interruptions during prayer.How do Rabbinic authorities apply ancient laws to modern technologies like digital screens?In what ways does communal environment influence the spiritual quality of religious practice?How does Jewish law navigate historical disputes regarding the definition of public spaces?Today • 2:02 AMwrite a podcast blurb for this audio with all the questions askedWelcome back to another weekly session of answering your questions, organized and arranged by Jonathan. In this episode, we explore a wide variety of halachic inquiries and philosophical reflections, ranging from modern technological challenges on Shabbat to the deep spiritual mechanics of repentance.This episode answers the following questions:• Does winning a Sefer Torah in a raffle fulfill the mitzvah? We provide a follow-up on whether winning a raffle qualifies as the mitzvah of writing a Sefer Torah, debating if it is more similar to inheriting one (which does not fulfill the mitzvah) or commissioning/buying one (which most hold does fulfill it).• Are digital photo frames and screens permitted on Shabbat? We discuss the use of screens in homes and shuls that display rotating photos, headlines, or sports scores, examining concerns like reading secular news on Shabbat and the halachic concept of Shevisas Kelim (resting of utensils).• What is the halachic status of the Manhattan Eruv? We dive into the complex history of the Manhattan Eruv, focusing on the debate over whether an area requires 600,000 residents to be considered a Reshus HaRabim (public domain) and Rav Moshe Feinstein's influential rulings on the matter.• How does God's influence (Hashgacha) affect non-Jews? Drawing on various opinions, we explore whether non-Jews are guided by general or individual providence and how they are judged based on their personal mission in society.• Is it preferable to daven in a shul if there is a house minyan on your block? We explain why davening in a shul is superior to a house minyan, citing reasons such as B'rov Am Hadras Melech (glory in a large crowd), the inherent sanctity of the building, and the presence of an Aron Kodesh.• How strictly should we follow the rule of Paska (not splitting verses)? We look at why we sometimes split verses in songs or Torah readings despite the general prohibition, noting that it is often permitted when there is no other viable option.• Does seeing the top of the Golden Dome require Keriah? We discuss whether seeing the dome on the Temple Mount from a distance—without seeing the base—obligates a person to tear their clothes in mourning for the Temple.• How do sins transform into merits through teshuva? We examine the profound concept that proper repentance can turn past transgressions into merits, including the idea that the drive to overcome sin can lead a person to a higher spiritual level than they would have otherwise reached.• Where should one light candles when staying in one hotel but eating in another? We address the logistics of lighting Shabbat and Chanukah candles for those away from home, determining whether the place of eating or the place of sleeping takes precedence.• What is the best way for teenagers to handle modern temptations? We share advice on avoiding temptation through filters and environment rather than just "fighting" it, while emphasizing the importance of not obsessing over past failures.• How should you signal someone to stop talking during sensitive parts of prayer? We offer practical tips for communicating the need for silence during Chazaras HaShatz or Kaddish without violating the prohibition against speaking.To understand the concept of avoiding obsession with sin, consider it like putting down a heavy load after crossing a puddle; if you keep rehashing your mistakes, you are still carrying the weight of the sin long after the moment has passed.Support this podcast at — https://redcircle.com/ten-minute-halacha/donationsAdvertising Inquiries: https://redcircle.com/brandsPrivacy & Opt-Out: https://redcircle.com/privacy

Rav Chelbo relates that he saw Rav Huna roll the mezuza from the word "echad" toward the word "shema" and format the paragraphs as setumot (closed). This practice is questioned by a braita where Rabbi Shimon ben Elazar notes that Rabbi Meir wrote mezuzot on duchsustos with margins at the top and bottom and formatted the paragraphs as petuchot (open). Rabbi Meir's reasoning was that the paragraphs are not adjacent in the Torah text itself. Since Rav (Rav Huna's teacher) rules in accordance with Rabbi Shimon ben Elazar, that raises a difficulty on Rav Huna's practice. To resolve the difficulty, it is suggested that Rav only ruled like Rabbi Shimon ben Elazar regarding the margins. Abaye further supports this resolution by showing that Rav gives weight to local custom, and the established custom is to write them setumot. The Gemara brings an example to show that Rav gave weight to the established custom from a statement he made regarding use of a sandal for chalitzah, noting that even the testimony of the prophet Eliyahu would not overturn a practice the people have already adopted to use a sandal. Rav Nachman bar Yitzchak offers an alternative explanation for the difficulty on Rav Huna. He explains Rabbi Shimon ben Elazar's position as being that while it is a mitzva (ideal) to make them setumot, if they were written petuchot, it would be valid; he reads the words in the braita as "even petuchot." Support for Rav Nachman is brought from a braita stating that a worn-out Sefer Torah or tefillin cannot be repurposed into a mezuza because one does not "lower" an object from a higher level of sanctity to a lower one. From the reason given in the braita, one can infer that if it were not a matter of "lowering" in sanctity, it could be repurposed. This would prove that setumot could be used, as those sections are setumot in a Sefer Torah. However, this suggested proof is rejected. The Gemara raises two other difficulties on the inference that, but for the issue of "lowering" sanctity, a Sefer Torah or tefillin could be repurposed for a mezuza. The first is that tefillin are written on klaf on the side facing the flesh, while a mezuza is written on duchsustos on the side facing the hair. The second difficulty is that a mezuza requires lines (sirtut), while tefillin do not. Both difficulties are resolved. Rav Chelbo further observes that Rav Huna would not sit on a bed while a Sefer Torah was resting upon it, opting instead to place the Torah on an inverted vessel on the ground. However, Rabba bar bar Hana, quoting Rabbi Yochanan, permits sitting on the same bed as a Torah. Rav Yehuda in the name of Shmuel states that a mezuza written in a "letter" (iggeret) format is invalid, as it requires the formal writing style of a Sefer. He also rules that hanging a mezuza on a stick or placing it behind a door is invalid and even "dangerous," as it must be fixed "on your gates." Shmuel specifies that the mezuza must be placed within the hollow of the doorway.

On the writing of a mezuzah - in terms of the scribe's method of holding the parchment, leaving space at the top and the bottom, and so on. Including shifts in the application of varying views with regard to the writing of the text itself. How was that dispute resolved? The Gemara introduces the determinant of Eliyahu the Prophet -- in the non-mezuzah example of the halitzah shoe, and when even that determining voice would be accepted as law and when it would not: namely, as guided by the widespread practice of the Jewish people. Also, the sanctity of tefillin, mezuzot, and Torah scrolls - can tefillin parchment be "demoted" to be a mezuzah? It would seem yes, except for the requirement that the mezuzah parchment needs scoring. Plus, not sitting on a bed (couch?) that as a Sefer Torah on it.

Rav Chelbo relates that he saw Rav Huna roll the mezuza from the word "echad" toward the word "shema" and format the paragraphs as setumot (closed). This practice is questioned by a braita where Rabbi Shimon ben Elazar notes that Rabbi Meir wrote mezuzot on duchsustos with margins at the top and bottom and formatted the paragraphs as petuchot (open). Rabbi Meir's reasoning was that the paragraphs are not adjacent in the Torah text itself. Since Rav (Rav Huna's teacher) rules in accordance with Rabbi Shimon ben Elazar, that raises a difficulty on Rav Huna's practice. To resolve the difficulty, it is suggested that Rav only ruled like Rabbi Shimon ben Elazar regarding the margins. Abaye further supports this resolution by showing that Rav gives weight to local custom, and the established custom is to write them setumot. The Gemara brings an example to show that Rav gave weight to the established custom from a statement he made regarding use of a sandal for chalitzah, noting that even the testimony of the prophet Eliyahu would not overturn a practice the people have already adopted to use a sandal. Rav Nachman bar Yitzchak offers an alternative explanation for the difficulty on Rav Huna. He explains Rabbi Shimon ben Elazar's position as being that while it is a mitzva (ideal) to make them setumot, if they were written petuchot, it would be valid; he reads the words in the braita as "even petuchot." Support for Rav Nachman is brought from a braita stating that a worn-out Sefer Torah or tefillin cannot be repurposed into a mezuza because one does not "lower" an object from a higher level of sanctity to a lower one. From the reason given in the braita, one can infer that if it were not a matter of "lowering" in sanctity, it could be repurposed. This would prove that setumot could be used, as those sections are setumot in a Sefer Torah. However, this suggested proof is rejected. The Gemara raises two other difficulties on the inference that, but for the issue of "lowering" sanctity, a Sefer Torah or tefillin could be repurposed for a mezuza. The first is that tefillin are written on klaf on the side facing the flesh, while a mezuza is written on duchsustos on the side facing the hair. The second difficulty is that a mezuza requires lines (sirtut), while tefillin do not. Both difficulties are resolved. Rav Chelbo further observes that Rav Huna would not sit on a bed while a Sefer Torah was resting upon it, opting instead to place the Torah on an inverted vessel on the ground. However, Rabba bar bar Hana, quoting Rabbi Yochanan, permits sitting on the same bed as a Torah. Rav Yehuda in the name of Shmuel states that a mezuza written in a "letter" (iggeret) format is invalid, as it requires the formal writing style of a Sefer. He also rules that hanging a mezuza on a stick or placing it behind a door is invalid and even "dangerous," as it must be fixed "on your gates." Shmuel specifies that the mezuza must be placed within the hollow of the doorway.

Ravin, the son of Chinina, said in the name of Ulla in the name of Rabbi Chanina that the law follows Rabbi Shimon Shezuri in "this" issue and anywhere else he issued a ruling. Rav Papa and Rav Nachman bar Yitzchak each identify a possible case where Rabbi Chanina ruled like Rabbi Shimon Shezuri. One suggests it was regarding how to measure 40 se'ah in a large box for purposes of impurity. The other suggests it was regarding the stringent ruling of the impurity of liquids - specifically, to which liquids this unique type of impurity extends. The Gemara brings a situation where Rabbi Shimon Shezuri mixed untithed produce with tithed produce and was told by Rabbi Tarfon to buy produce from the market to tithe upon it. In a different version, Rabbi Tarfon told him to buy produce from non-Jews. This advice is analyzed through two lenses: whether a market purchase is considered tithed by Torah law because most am ha'aretz tithe, or whether land ownership by non-Jews in Israel removes the Torah obligation of tithing the produce. Rav Papa confirms to Rav Yemar bar Shelamya that the halakha follows Rabbi Shimon Shezuri even in this specific case. A statement by Rav regarding a tear in the parchment of a Sefer Torah is also analyzed. Rav rules that a tear spanning two lines may be sewn, but a tear of three lines may not. This is qualified by Rabba Zuti, who distinguished between "new" and "old" parchment, which is defined not by age but by whether or not it was processed with gall. Furthermore, the sewing must be done with sinews (gidin) and not plain thread. A question is left unresolved regarding whether these measurements apply if the tear occurs between columns or between lines. Regarding the writing of a mezuza, Rav Chananel in the name of Rav states that if it is written with two words on a line, it is valid. Rav Nachman explains that it can be written like a shira (song) - for example, two words, then three, then one. When questioned by a braita, he distinguishes between the requirements of a Sefer Torah and a mezuza. The Gemara clarifies that while a mezuza can be written in shira format, it must not be formatted like a "tent" or a "tail" (narrowing or widening). There is a discussion regarding the final words of the mezuza, "al ha'aretz." Should they be placed at the end of the line or at the beginning? The two views reflect different symbolic meanings: one highlights the height of heaven above the earth, while the other highlights the distance between them. Rav Chelbo mentions Rav Huna, who would roll the mezuza scroll from the end to the beginning and made the paragraphs "closed" (setumot). This is challenged by a ruling of Rabbi Meir, who made the paragraph breaks "open" (petuchot).

Ravin, the son of Chinina, said in the name of Ulla in the name of Rabbi Chanina that the law follows Rabbi Shimon Shezuri in "this" issue and anywhere else he issued a ruling. Rav Papa and Rav Nachman bar Yitzchak each identify a possible case where Rabbi Chanina ruled like Rabbi Shimon Shezuri. One suggests it was regarding how to measure 40 se'ah in a large box for purposes of impurity. The other suggests it was regarding the stringent ruling of the impurity of liquids - specifically, to which liquids this unique type of impurity extends. The Gemara brings a situation where Rabbi Shimon Shezuri mixed untithed produce with tithed produce and was told by Rabbi Tarfon to buy produce from the market to tithe upon it. In a different version, Rabbi Tarfon told him to buy produce from non-Jews. This advice is analyzed through two lenses: whether a market purchase is considered tithed by Torah law because most am ha'aretz tithe, or whether land ownership by non-Jews in Israel removes the Torah obligation of tithing the produce. Rav Papa confirms to Rav Yemar bar Shelamya that the halakha follows Rabbi Shimon Shezuri even in this specific case. A statement by Rav regarding a tear in the parchment of a Sefer Torah is also analyzed. Rav rules that a tear spanning two lines may be sewn, but a tear of three lines may not. This is qualified by Rabba Zuti, who distinguished between "new" and "old" parchment, which is defined not by age but by whether or not it was processed with gall. Furthermore, the sewing must be done with sinews (gidin) and not plain thread. A question is left unresolved regarding whether these measurements apply if the tear occurs between columns or between lines. Regarding the writing of a mezuza, Rav Chananel in the name of Rav states that if it is written with two words on a line, it is valid. Rav Nachman explains that it can be written like a shira (song) - for example, two words, then three, then one. When questioned by a braita, he distinguishes between the requirements of a Sefer Torah and a mezuza. The Gemara clarifies that while a mezuza can be written in shira format, it must not be formatted like a "tent" or a "tail" (narrowing or widening). There is a discussion regarding the final words of the mezuza, "al ha'aretz." Should they be placed at the end of the line or at the beginning? The two views reflect different symbolic meanings: one highlights the height of heaven above the earth, while the other highlights the distance between them. Rav Chelbo mentions Rav Huna, who would roll the mezuza scroll from the end to the beginning and made the paragraphs "closed" (setumot). This is challenged by a ruling of Rabbi Meir, who made the paragraph breaks "open" (petuchot).

Does one fulfill the mitzvah of writing a Sefer Torah with a Torah scroll that is torn?

Rav makes a statement that is contradicted by a braita. He says that the last page of a Sefer Torah can end in the middle of the page, while a braita says it must finish at the end. After trying to reconcile Rav's position with the braita by limiting it to a Chumash (a parchment containing only one book of the Torah) and not a full Sefer Torah, the Gemara questions this from another statement of Rav (brought by Rabbi Yehoshua bar Aba in the name of Rav Gidal). There are two versions of the explanation for Rav's second statement, which may affect whether his position can be reconciled with the braita and whether one needs or is permitted to finish the last line of the Torah in the middle of the line. Two other statements of Rabbi Yehoshua bar Aba in the name of Rav Gidal in the name of Rav are brought regarding the Torah. The first discusses a specific rule regarding the last eight verses of the Torah describing Moshe's death: an individual reads them in a shul. There is a debate among the commentaries regarding the meaning of this rule. Initially, it is suggested that this rule follows the view that Yehoshua wrote these verses, but the Gemara concludes it can also be explained according to Rabbi Shimon, who held that Moshe wrote them b'dema. The second statement is that one who buys a Sefer Torah in the market does not fulfill the mitzva in the proper manner, as ideally one should write a Sefer Torah rather than buy it. A piece of parchment used in a Sefer Torah can contain between three and eight columns. A column should include approximately 30 letters. However, there are different rules regarding the last page of the Torah. How many letters can be added in the margin if needed, and under what circumstances? If one omits the name of God, how can this be fixed? There are five tannaitic opinions, ranging from no solution to scraping the ink of a different word and inserting God's name there (placing the other word between the lines) to even allowing half the name of God to be added between the lines. Rabbi Shimon Shezuri's opinion is that the name of God can be added between the lines, but only if it is the whole name. Ravin son of Chinina said in the name of Ulla in the name of Rabbi Chanina that the law follows Rabbi Shimon Shezuri in "this" issue and anywhere else he issued a ruling. The Gemara tries to establish what "this" issue is. Each time a possibility is suggested, starting with our sugya,  it is rejected because others also issued rulings, and when the Gemara listed who ruled like whom, Ravin bar Chinina and rabbi Chanina did not appear there.

Daf Yomi Menachos 30Episode 2229Babble on Talmud with Sruli RappsJoin the chat: https://chat.whatsapp.com/LMbsU3a5f4Y3b61DxFRsqfMERCH: https://www.etsy.com/shop/BabbleOnTalmudSefaria: https://www.sefaria.org.il/Menachot.30a?lang=heEmail: sruli@babbleontalmud.comInstagram: https://www.instagram.com/babble_on_talmudFacebook: https://www.facebook.com/p/Babble-on-Talmud-100080258961218/#dafyomi #talmud00:00 Intro 02:26 When a sefer Torah is fixable18:39 The last 8 verses of the Torah27:09 The mitzvah to write a sefer Torah31:49 Layout design for the sefer Torah43:51 If the scribe omits the name of God47:47 Conclusion

Rav makes a statement that is contradicted by a braita. He says that the last page of a Sefer Torah can end in the middle of the page, while a braita says it must finish at the end. After trying to reconcile Rav's position with the braita by limiting it to a Chumash (a parchment containing only one book of the Torah) and not a full Sefer Torah, the Gemara questions this from another statement of Rav (brought by Rabbi Yehoshua bar Aba in the name of Rav Gidal). There are two versions of the explanation for Rav's second statement, which may affect whether his position can be reconciled with the braita and whether one needs or is permitted to finish the last line of the Torah in the middle of the line. Two other statements of Rabbi Yehoshua bar Aba in the name of Rav Gidal in the name of Rav are brought regarding the Torah. The first discusses a specific rule regarding the last eight verses of the Torah describing Moshe's death: an individual reads them in a shul. There is a debate among the commentaries regarding the meaning of this rule. Initially, it is suggested that this rule follows the view that Yehoshua wrote these verses, but the Gemara concludes it can also be explained according to Rabbi Shimon, who held that Moshe wrote them b'dema. The second statement is that one who buys a Sefer Torah in the market does not fulfill the mitzva in the proper manner, as ideally one should write a Sefer Torah rather than buy it. A piece of parchment used in a Sefer Torah can contain between three and eight columns. A column should include approximately 30 letters. However, there are different rules regarding the last page of the Torah. How many letters can be added in the margin if needed, and under what circumstances? If one omits the name of God, how can this be fixed? There are five tannaitic opinions, ranging from no solution to scraping the ink of a different word and inserting God's name there (placing the other word between the lines) to even allowing half the name of God to be added between the lines. Rabbi Shimon Shezuri's opinion is that the name of God can be added between the lines, but only if it is the whole name. Ravin son of Chinina said in the name of Ulla in the name of Rabbi Chanina that the law follows Rabbi Shimon Shezuri in "this" issue and anywhere else he issued a ruling. The Gemara tries to establish what "this" issue is. Each time a possibility is suggested, starting with our sugya,  it is rejected because others also issued rulings, and when the Gemara listed who ruled like whom, Ravin bar Chinina and rabbi Chanina did not appear there.

The Menora in the Temple featured various decorative parts, including goblets, knobs, and flowers. The Gemara details the quantity of each and their specific placement on the Menora. Rav explained that the Menora's height was nine handbreadths from the point where the lowest branches met. The text describes the gold used for the Menora as "michlot zahav." Rabbi Ami interpreted this phrase to mean that all the refined gold from King Solomon's era was used for its construction. Rabbi Shmuel bar Nachmani explained that the Menora is called "tehora" (pure) because it was shown to Moshe as a heavenly image. The Gemara explores why this same explanation is not applied to the "shulchan hatehora" (the pure table) used for the showbread; in that case, the phrase indicates that the table could potentially become impure. There were other items as well that God had to show Moshe, as they were difficult for him to grasp. The Mishna explains that the two parshiot (sections) in the mezuza are essential. Initially, it is assumed this refers to the small tip of the letter yud (kotzo shel yud), but this is rejected as being obvious. Instead, the Gemara suggests it serves to disqualify a mezuza if its letters are touching one another. Various rabbis discuss different issues regarding the letters hey and yud and whether or not certain formations disqualify them. Rav Yehuda says in the name of Rav that when Moshe went to receive the Torah, he found God attaching crowns to the letters. When Moshe asked why, God showed him Rabbi Akiva, who was extrapolating heaps of laws from every crown. Moshe was taken aback, as he did not understand Rabbi Akiva's teachings. However, once he heard Rabbi Akiva answer a student that a certain law was "a halakha given to Moshe at Sinai," Moshe was relieved. Yet, when he asked God what the reward would be for such a great scholar, God showed him Rabbi Akiva's tragic death, and Moshe was once again disturbed. In both instances, God told Moshe, "Be silent, for this is My decree." Seven specific letters are adorned with three crowns. There were also special requirements for writing the letters yud and chet, with explanations provided for each. The rabbis discuss in which situations mistakes in a Sefer Torah can be corrected and in which situations they cannot.

The Menora in the Temple featured various decorative parts, including goblets, knobs, and flowers. The Gemara details the quantity of each and their specific placement on the Menora. Rav explained that the Menora's height was nine handbreadths from the point where the lowest branches met. The text describes the gold used for the Menora as "michlot zahav." Rabbi Ami interpreted this phrase to mean that all the refined gold from King Solomon's era was used for its construction. Rabbi Shmuel bar Nachmani explained that the Menora is called "tehora" (pure) because it was shown to Moshe as a heavenly image. The Gemara explores why this same explanation is not applied to the "shulchan hatehora" (the pure table) used for the showbread; in that case, the phrase indicates that the table could potentially become impure. There were other items as well that God had to show Moshe, as they were difficult for him to grasp. The Mishna explains that the two parshiot (sections) in the mezuza are essential. Initially, it is assumed this refers to the small tip of the letter yud (kotzo shel yud), but this is rejected as being obvious. Instead, the Gemara suggests it serves to disqualify a mezuza if its letters are touching one another. Various rabbis discuss different issues regarding the letters hey and yud and whether or not certain formations disqualify them. Rav Yehuda says in the name of Rav that when Moshe went to receive the Torah, he found God attaching crowns to the letters. When Moshe asked why, God showed him Rabbi Akiva, who was extrapolating heaps of laws from every crown. Moshe was taken aback, as he did not understand Rabbi Akiva's teachings. However, once he heard Rabbi Akiva answer a student that a certain law was "a halakha given to Moshe at Sinai," Moshe was relieved. Yet, when he asked God what the reward would be for such a great scholar, God showed him Rabbi Akiva's tragic death, and Moshe was once again disturbed. In both instances, God told Moshe, "Be silent, for this is My decree." Seven specific letters are adorned with three crowns. There were also special requirements for writing the letters yud and chet, with explanations provided for each. The rabbis discuss in which situations mistakes in a Sefer Torah can be corrected and in which situations they cannot.

Every Jew has a Mitzva to write himself a Sefer Torah!!!

Welcome back to another weekly session of answering your questions, organized and arranged by Jonathan. In this episode, we explore a wide variety of halachic inquiries and philosophical reflections, ranging from modern technological challenges on Shabbat to the deep spiritual mechanics of repentance. **This episode answers the following questions:***  **Does winning a Sefer Torah in a raffle fulfill the mitzvah?** We provide a follow-up on whether winning a raffle qualifies as the mitzvah of writing a Sefer Torah, debating if it is more similar to inheriting one (which does not fulfill the mitzvah) or commissioning/buying one (which most hold does fulfill it).*  **Are digital photo frames and screens permitted on Shabbat?** We discuss the use of screens in homes and shuls that display rotating photos, headlines, or sports scores, examining concerns like reading secular news on Shabbat and the halachic concept of *Shevisas Kelim* (resting of utensils).*  **What is the halachic status of the Manhattan Eruv?** We dive into the complex history of the Manhattan Eruv, focusing on the debate over whether an area requires 600,000 residents to be considered a *Reshus HaRabim* (public domain) and Rav Moshe Feinstein's influential rulings on the matter.*  **How does God's influence (*Hashgacha*) affect non-Jews?** Drawing on various opinions, we explore whether non-Jews are guided by general or individual providence and how they are judged based on their personal mission in society.*  **Is it preferable to daven in a shul if there is a house minyan on your block?** We explain why **davening in a shul is superior** to a house minyan, citing reasons such as *B'rov Am Hadras Melech* (glory in a large crowd), the inherent sanctity of the building, and the presence of an *Aron Kodesh*.*  **How strictly should we follow the rule of *Paska* (not splitting verses)?** We look at why we sometimes split verses in songs or Torah readings despite the general prohibition, noting that it is often permitted when there is no other viable option.*  **Does seeing the top of the Golden Dome require *Keriah*?** We discuss whether seeing the dome on the Temple Mount from a distance—without seeing the base—obligates a person to tear their clothes in mourning for the Temple.*  **How do sins transform into merits through *teshuva*?** We examine the profound concept that **proper repentance can turn past transgressions into merits**, including the idea that the drive to overcome sin can lead a person to a higher spiritual level than they would have otherwise reached.*  **Where should one light candles when staying in one hotel but eating in another?** We address the logistics of lighting Shabbat and Chanukah candles for those away from home, determining whether the place of eating or the place of sleeping takes precedence.*  **What is the best way for teenagers to handle modern temptations?** We share advice on **avoiding temptation through filters and environment** rather than just "fighting" it, while emphasizing the importance of not obsessing over past failures.*  **How should you signal someone to stop talking during sensitive parts of prayer?** We offer practical tips for communicating the need for silence during *Chazaras HaShatz* or *Kaddish* without violating the prohibition against speaking.To understand the concept of **avoiding obsession with sin**, consider it like **putting down a heavy load after crossing a puddle**; if you keep rehashing your mistakes, you are still carrying the weight of the sin long after the moment has passed.Support this podcast at — https://redcircle.com/ten-minute-halacha/donationsAdvertising Inquiries: https://redcircle.com/brandsPrivacy & Opt-Out: https://redcircle.com/privacy

The Rebbe acknowledges receipt of the letter amid many distractions and emphasizes the spiritual significance of 19 Kislev and Chanukah as sources of light throughout the year. He provides detailed guidance regarding reading Parashat Hanesi'im in the Sefer Torah, advising against adding readings before Musaf to avoid extra handling of the Sefer Torah and disruption of communal practice, while preserving the sanctity and proper order of Torah observance. https://www.torahrecordings.com/rebbe/igroskodesh/016/004/5966

If ten men wish to make a Minyan in a room with a curtain that separates the room into two sections, must they all be together on one side of the curtain, or are they considered a Minyan even if some are on one side and some on the other? The Halacha in this case depends on the purpose of the curtain. If the curtain was hung for privacy purposes, so that people on one side would not see the people on the other, then we can disregard the curtain with respect to the formation of a Minyan. Such a curtain does not constitute a Halachic separation, and thus the men on the two different sides combine to form a Minyan. If, however, the curtain was hung for a halachic purpose, to separate the room into two distinct halachic areas, then these areas are treated as separate rooms with regard to the formation of a Minyan. An example would be a room with a Sefer Torah, where a curtain was hung to allow on the other side of the curtain activities which are not allowed in the presence of a Sefer Torah. Since the curtain was placed for the purpose of making a halachic partition, then the room is considered halachically divided, and thus ten men who wish to form a Minyan must assemble on one side of the curtain. (However, once ten men assemble on one side, those standing on the other side are considered participants in the Minyan.) Importantly, this Halacha applies only if the curtain reaches the ceiling. If it ends more than three Tefahim (handbreadths) from the ceiling, then it does not qualify as a separation, even if it was hung for halachic purposes. Additionally, this discussion pertains only to a cloth partition. If the partition is a solid wall, made from wood or some other firm material, then it constitutes a halachic partition regardless of the purpose for which it was placed, and therefore the ten men must assemble on one side of the partition. Summary: A curtain that reaches the ceiling is considered a halachic partition that divides a room into two separate rooms if it was hung for a halachic purpose, such as to make a separation from a Sefer Torah, allowing on the other side of the curtain activities which are forbidden in front of a Sefer Torah. In such a case, ten men who wish to form a Minyan in the room must gather on one side of the curtain. If the curtain does not extend to within three Tefahim (handbreadths) of the ceiling, or if it was hung for some other purpose, then men on both sides of the curtain can combine to form a Minyan. A solid partition divides the room regardless of its purpose, and thus the ten men must assemble on the same side of the partition.

If ten men wish to make a Minyan in a room with a curtain that separates the room into two sections, must they all be together on one side of the curtain, or are they considered a Minyan even if some are on one side and some on the other? The Halacha in this case depends on the purpose of the curtain. If the curtain was hung for privacy purposes, so that people on one side would not see the people on the other, then we can disregard the curtain with respect to the formation of a Minyan. Such a curtain does not constitute a Halachic separation, and thus the men on the two different sides combine to form a Minyan. If, however, the curtain was hung for a halachic purpose, to separate the room into two distinct halachic areas, then these areas are treated as separate rooms with regard to the formation of a Minyan. An example would be a room with a Sefer Torah, where a curtain was hung to allow on the other side of the curtain activities which are not allowed in the presence of a Sefer Torah. Since the curtain was placed for the purpose of making a halachic partition, then the room is considered halachically divided, and thus ten men who wish to form a Minyan must assemble on one side of the curtain. (However, once ten men assemble on one side, those standing on the other side are considered participants in the Minyan.) Importantly, this Halacha applies only if the curtain reaches the ceiling. If it ends more than three Tefahim (handbreadths) from the ceiling, then it does not qualify as a separation, even if it was hung for halachic purposes. Additionally, this discussion pertains only to a cloth partition. If the partition is a solid wall, made from wood or some other firm material, then it constitutes a halachic partition regardless of the purpose for which it was placed, and therefore the ten men must assemble on one side of the partition. Summary: A curtain that reaches the ceiling is considered a halachic partition that divides a room into two separate rooms if it was hung for a halachic purpose, such as to make a separation from a Sefer Torah, allowing on the other side of the curtain activities which are forbidden in front of a Sefer Torah. In such a case, ten men who wish to form a Minyan in the room must gather on one side of the curtain. If the curtain does not extend to within three Tefahim (handbreadths) of the ceiling, or if it was hung for some other purpose, then men on both sides of the curtain can combine to form a Minyan. A solid partition divides the room regardless of its purpose, and thus the ten men must assemble on the same side of the partition.

​1)      When reciting the entire Tehillim on Shabbos Mevorchim,does everyone recite the Yehi Rotzon after each Sefer?[1]2)      After Succos is over, we are advised to hold on to the Lulav - to use for baking Matzo, and to the Hoshanos – to use for buring Chomeitz. Why not the same for the leftover wicks at the end of Chanukah?[2]3)      A Menorah-lightin at a sports arena, where you have to remove and or put out the Menorah soon after the lighting, does that present a problem re. saying the brochos?[3]4)      For שנים מקרא this past Shabbos, should I have reviewed all four Haftoros: Mikeitz, Chanukah, Shabbos Rosh Chodesh, Mochor Chodesh?[4]5)      This past Shabbos we took out three Sifrei Torah. However, the Bal Korei ended Shishi at the end of Shishi,forgetting that the Shvi'i should read the Rosh Chodesh passage in the 2nd Sefer-Torah. What should be done for the reading of Shvi'i?[5] 6)      We avoid eating a unit of fruit that is less than a kazayis,because of the dilemma whether it warrants a Brocho Acharona. What if I cut the fruit in half before eating?[6]7)      May bread that was baked in a ben yomo meaty oven, be eaten with butter?[7]8)      What is the brocho for Bread and Butter Pudding?[8]9)      A man wishes to put on Rabenu Tam Tefilin as a one-off; good idea or not?[9]10)  Today's Hayom Yom: Shiur to avoid Chibut haKever: holy words 1/6th of the day:[10]To sponsor a Shiur – to honour a special occasion -contact: dayan@lubavitchuk.com[1] ראהמכתב כ"ק אדמו"ר זי"ע שבסוף תהלים אהל יוסף יצחק. [2] ראהשוע"ר סי' תמה סי"ב. להשאיר השמן הנשאר לשנה הבאה – יש בזה חשש תקלה(טור או"ח סי' תרעז). והיינו בשמן הנשאר בנרות. משא"כ בפתילות כו'.ומנהג בעלזא לשרוף השיריים עם החמץ (משנ"ב מהדורת דרשו, שם הע' 28).[3] ראה נטעיגבריאל – חנוכה פמ"ב ס"א – שיש מקילים בזה, על סמך ההדלקה בבוקר בעתהתפלה. [4] ראה 'היום יום' של ד' טבת ושל אדר"ח תמוז.ומסתבר – וגם מומלץ, היכא דשייך שיקראוהו – לעבור גם על הפסוקים שמוסיפים. ראההערתנו ב'סדור רבנו הזקן' הע' 362 בסופה.[5] אפילובר"ח טבת שחל בחול, אם קראו ג' עליות עם "וביום השבת", יקראו רביעיבשל ר"ח וחמישי בס"ת השני - לחנוכה. פסקי תשובות סי' תרפד:ד בשםשו"ת צור יעקב. דמוטב שתידחה הא דאין מוסיפין בראש חודש, מאשר יידחה חלקמחובת היום. ומסתבר דהוא הדין בנדו"ד, להשלים הסדרה של היום, אף לדידן – שאיןאנו נוהגים לערוך הוספות אף בשבת (ע"פ שו"ת צמח צדק או"ח סי' לה).והרי למנהגנו אנו נמנעים מקריאת ה'נשיא' מתוך ס"ת, מתוך חשש של קריאה בצבורבלא ברכה.[6] עיקר הדין בשו"עאו"ח סי' רי ס"ה. בסדר ברכת הנהנין פ"ח ה"ט תולה באופן שהובאלפניו. בפסקי תשובות שם סק"ד קובע לעיקר אם היה שלם בשעת הברכה. וב'לוח' משמעדתליא בשעת האכילה. וילע"ע הסברות לכאן ולכאן. בשו"ע סו"ס רח כתובשלא לכלול על הספק. אך שם מיירי בספק אם זה יין וכיו"ב (דהוי חשש שקר).משא"כ בפחות מכשיעור. במכ"ש ממש"ב בשאר פירות.[7] בס' פסקים ותשובות (יו"ד סי' צה:יא) מתיר,כי הלחם אינו מעלה זיעה. א​בל אין להקל בעוגה הנעשה בבלילה רכה.[8] ראה סדר ברכת הנהניןפ"ב סי"ג שכל שלא נשתנה מתואר לחם וגם לא נפרס תחלה לפרוסות פחותותמכזית, לא נשתנית ברכתו.[9] ב [10]שיעור להיפטר מחיבוט הקבר – ששיתהמעל"ע. נפש חי' [להר"ר מרגלית] סי'נג.

halacha

Certain portions of the prayer service cannot be recited without the presence of a Minyan. These include Nakdishach, Kaddish, Barechu, Birkat Kohanim, the repetition of the Amida, the congregational reading of the Torah and the Haftara, and the Yag Middot (thirteen attributes of mercy). A "Minyan" is defined as a group of ten Jewish males who have reached the age of Bar-Misva. Nobody and nothing other than Jewish males above Bar-Misva age count toward a Minyan. If nine men are present in the synagogue, they cannot count the Sefer Torah, or the Teba or the Hechal, as the tenth "person" for the Minyan. Tradition teaches that Eliyahu Ha'nabi attends every Berit Mila. One should not think, however, that because of this tradition, a group of nine men at a Berit can be considered a Minyan given that Eliyahu is present and can thus be considered the tenth man. A Minyan requires the presence of ten men, and Eliyahu attends a Berit as an angel, not a man. Therefore, he cannot be counted. Stories are told of how Eliyahu appeared in the form of a human being, and when this happens, he can be counted toward a Minyan. However, when he arrives in the form of an angel, he does not count toward a Minyan. This applies also to the Gemara's teaching that the righteous are considered "alive" even after their passing. Some people mistakenly allow on this basis reciting Kaddish at a cemetery even without the presence of ten men, figuring that the Sadikim buried in the cemetery are considered "alive" and can thus be counted toward a Minyan. They draw proof from the Gemara's description (Ketubot 103) of how Rabbi Yehuda Ha'nasi would join his family every Friday night after his passing and recite Kiddush for them. If Rabbi Yehuda Ha'nasi could recite Kiddush for his family after his passing, this might indicate that Sadikim are truly considered alive with respect to Halacha even after their death. This inference, however, is incorrect. Firstly, there is a rule that we cannot reach Halachic conclusions based on the Aggadic sections of the Talmud, such as stories told of the Talmudic sages. Additionally, the Gemara describes Rabbi Yehuda Ha'nasi arriving in his home in the form of a living person, and so he could be halachically regarded as a human being. This cannot be said of the souls of the departed which cannot be seen. Therefore, Kaddish may not be recited in a cemetery without a Minyan, even if there are Sadikim known to be buried there. If somebody recites Kaddish in a cemetery in the presence of fewer than ten men, others should not answer "Amen," since the Kaddish is being recited inappropriately.

Certain portions of the prayer service cannot be recited without the presence of a Minyan. These include Nakdishach, Kaddish, Barechu, Birkat Kohanim, the repetition of the Amida, the congregational reading of the Torah and the Haftara, and the Yag Middot (thirteen attributes of mercy). A "Minyan" is defined as a group of ten Jewish males who have reached the age of Bar-Misva. Nobody and nothing other than Jewish males above Bar-Misva age count toward a Minyan. If nine men are present in the synagogue, they cannot count the Sefer Torah, or the Teba or the Hechal, as the tenth "person" for the Minyan. Tradition teaches that Eliyahu Ha'nabi attends every Berit Mila. One should not think, however, that because of this tradition, a group of nine men at a Berit can be considered a Minyan given that Eliyahu is present and can thus be considered the tenth man. A Minyan requires the presence of ten men, and Eliyahu attends a Berit as an angel, not a man. Therefore, he cannot be counted. Stories are told of how Eliyahu appeared in the form of a human being, and when this happens, he can be counted toward a Minyan. However, when he arrives in the form of an angel, he does not count toward a Minyan. This applies also to the Gemara's teaching that the righteous are considered "alive" even after their passing. Some people mistakenly allow on this basis reciting Kaddish at a cemetery even without the presence of ten men, figuring that the Sadikim buried in the cemetery are considered "alive" and can thus be counted toward a Minyan. They draw proof from the Gemara's description (Ketubot 103) of how Rabbi Yehuda Ha'nasi would join his family every Friday night after his passing and recite Kiddush for them. If Rabbi Yehuda Ha'nasi could recite Kiddush for his family after his passing, this might indicate that Sadikim are truly considered alive with respect to Halacha even after their death. This inference, however, is incorrect. Firstly, there is a rule that we cannot reach Halachic conclusions based on the Aggadic sections of the Talmud, such as stories told of the Talmudic sages. Additionally, the Gemara describes Rabbi Yehuda Ha'nasi arriving in his home in the form of a living person, and so he could be halachically regarded as a human being. This cannot be said of the souls of the departed which cannot be seen. Therefore, Kaddish may not be recited in a cemetery without a Minyan, even if there are Sadikim known to be buried there. If somebody recites Kaddish in a cemetery in the presence of fewer than ten men, others should not answer "Amen," since the Kaddish is being recited inappropriately.

52 [12.6] Kitzur Shulchan Aruch Yomi 28:10-29:3 [Sefer Torah That Falls Middos. Haughty. Middle Road]

46 [11.30] Kitzur Yomi 24:7-end [Possul Sefer Torah Take Out New One? New Beracha. How Many Aliyos]

45 [11.29] Kitzur Shulchan Aruch Yomi 24:1-6 [Sefer Torah When Is It Possul? When To Ask A Child]

44 [11.28] Kitzur Shulchan Aruch Yomi 23:23-end [Too Short Aliyah. Transporting Sefer Torah]

The precision with which Hashem runs this world is absolutely mind-blowing. Everything happens at the exact time and place that it is meant to happen. Even events that seem to be the work of man are, in truth, the guiding hand of Hashem. A man related that on the 28th of Tishrei this year, he was in shul waiting for the reading of theTorah to begin. He waited and waited, wondering why it was taking so long. Someone finally told him that the person who was chosen to open the Aron Kodesh had accidentally taken out the wrong Sefer Torah. The one removed was rolled to somewhere in Parashat Pinchas, but the reading for that day was Parashat Noach. This meant they would have to spend quite some time rolling it to the correct place. The man couldn't understand how such a careless mistake could have happened. The gabbai always sets up the Sifrei Torah in a way that makes it obvious which one should be taken out. He was in a rush and now was going to be late. Meanwhile, the gabbai began rolling the Sefer, and everyone in shul worked on their middot and emunah, reminding themselves that this too was min haShamayim. Suddenly someone called out, "Look what it says here!" He pointed to the letters woven into the Torah's cover, where it read: Dedicated to the memory of a boy who passed away at seventeen years old on this very day—the 28th of Tishrei. What an incredible "mistake"! The man who opened the Aron had been guided by Hashem Himself, so that the Torah dedicated in memory of that young boy would be read on his yahrzeit. Suddenly, nobody cared about the delay. They were all in awe, having witnessed such a clear revelation of the Yad Hashem. After the tefillah, they discovered something astonishing. The 28th of Tishrei can never fall on Shabbat or Thursday; the only time a Torah can be read on that date is when it falls on a Monday. Since the boy's passing, that date had fallen on a Monday only five times, and it was not scheduled to do so again for another twenty years. That very day, Hashem orchestrated events so that his Torah would be read for him—guiding the man's hand to take out that exact Sefer. A woman related that for two years her husband refused to give her a get. Many rabbanim got involved, but nothing seemed to help. Her family encouraged her to publicize the situation and rally support, noting that he was ignoring the Beit Din summons. Before acting, she sought da'at Torah from her rav. He advised her to wait patiently and not to publicize anything yet. He explained that since she had just given birth, she would have to wait until her baby was two years old before she could remarry anyway. Listening to that advice was extremely difficult for her, because it was not in her nature to sit back and watch what seemed like injustice unfold. But she strengthened her emunah, saying, "No one has any power other than Hashem. The moment He wants me to have my get—I will have it." And finally, that day came. Her husband gave her the get. It was nothing short of a miracle. Afterward, the rav from the Beit Din told her, "With this get, you will be permitted to remarry in exactly ninety-two days." She looked at the calendar—and couldn't believe what she saw. The ninety-second day was the exact day of her son's second birthday. She felt as though Hashem was whispering to her, "You were in My hands the entire time. You were never delayed—not even by one second. The exact day that you would be halachically permitted to marry again is the day your get would fully take effect." The precision of Hashem in every person's life is truly beyond comprehension. We occasionally hear some stories, but these wonders are happening to millions of people every single day—all orchestrated perfectly by the One who directs every detail of creation. There is nothing random; every delay, every detour, every detail is part of Hashem's perfect plan.

Learn all aspects of Halacha through our 10 minutes a day Kitzur Shulchan Aruch Yomi with Rabbi Ya'akov Trump. This series is kindly sponsored by the Moshe Group & CA In the zechus of רבקה בילה בת נחמה שיפרה And in honor of Rabbi Trump Photo by Willy Horsch

Selling a Sefer Torah for Pru Ur'vu, Postponing a Bris (Lech Lecha 5786)

The proclamation "Hashem Melech, Hashem Malach, Hashem Yimloch Le'olam Va'ed," which we make each morning before Baruch She'amar, should be made while standing. On weekdays, "Hashem Melech" is recited just before Baruch She'amar, and so one remains standing until after Baruch She'amar. On Shabbat and holidays, however, when other chapters of Tehillim are recited in between "Hashem Melech" and Baruch She'amar, one must remain standing until he completes the verse recited right after "Hashem Melech" – "Ve'haya Hashem La'Melech…U'Shmo Ehad." The next paragraph – "Hoshi'enu" – may be recited sitting. If one has already prayed Shaharit, and, while learning Torah in the synagogue, he hears the congregation recite "Hashem Melech," then he must stand. Preferably, he should also join them in the recitation. If, however, one hears an individual reciting "Hashem Melech," not with a Minyan, he has no obligation to stand. If a person is praying with a Minyan, and he is still reciting Hodu when the congregation reaches "Hashem Melech," then he should stand but not join the congregation in reciting "Hashem Melech." The Arizal taught that the sequence of the prayer service is vitally important, and so following the proper order takes precedence over the value of joining the congregation in reciting "Hashem Melech." Disrupting the sequence of the Tefila could adversely affect its impact, and so one should not recite "Hashem Melech" early, while he has yet to complete Hodu or the earlier parts of the service. This is the ruling of the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) and the Kaf Ha'haim (Rav Yaakob Haim Sofer, Baghdad-Jerusalem, 1870-1939). This is in contrast to the view of the Peri Hadash (Rav Hizkiya Da Silva, 1659-1698), who felt that since we do not pray with all the deep intentions of the Arizal, the sequence of the prayers is not as critical, and thus one should interrupt an earlier part of the service for the sake of joining the recitation of "Hashem Melech." The Ben Ish Hai countered that we should follow the Arizal's practices despite not having all his deep Kavanot (intentions), and so the sequence must be maintained. It is worth noting that if Halacha discourages disrupting the Tefila with the recitation of a different part of the service, then certainly, and many times more so, it forbids interruptions such as reading text messages, checking notifications, and doing other things with one's device. Throughout the entire prayer service, we should try to remain as singularly focused on our Tefila as possible, and make a point of avoiding all distractions. "Hashem Melech" is recited also during the Selihot prayers, and the Ben Ish Hai writes that the aforementioned Halachot apply also when one hears the congregation recite "Hashem Melech" during Selihot, and he is required to stand. Standing during "Hashem Melech" is the accepted custom, but not a strict Halachic requirement. Therefore, an elderly or infirm individual, who finds it difficult to stand, may remain seated for the recitation of "Hashem Melech." The Ben Ish Hai writes that standing is not required during the traditional recitation of "Hashem Melech" during the Hakafot on Simhat Torah. This custom is a relatively new development, and may thus be treated more leniently, such that standing is not required. Hacham Ovadia Yosef raises the question of how the Ben Ish Hai could write this, as standing is strictly required during Hakafot for an entirely different reason – because the Torah scrolls are being carried. Irrespective of the recitation of "Hashem Melech," standing is required in the synagogue when the Sefer Torah is being carried, which is of course happening during Hakafot. Some answer this question by suggesting that the Ben Ish Hai accepted the novel ruling of Rav Shlomo Zalman Auerbach (Jerusalem, 1910-1995) permitting one to sit during Hakafot. Rav Shlomo Zalman asserted that during Hakafot, the Torah scrolls are considered to be in their place, as they are meant to be danced with at this time. Standing for the Sefer Torah is required only when it is removed from its place, and therefore one may sit during Hakafot, when the Torah scrolls are, in a sense, in their place. For this reason, perhaps, the Ben Ish Hai permitted sitting while reciting "Hashem Melech" during the Hakafot. It is unlikely, however, that the Ben Ish Hai followed this novel position, and in fact, it is not accepted as Halacha. The story is told of Hacham Ezra Attieh (1885-1970), Rosh Yeshiva of Yeshivat Porat Yosef, who, as an older man, felt weary during Hakafot on Simhat Torah, and so he left the room to sit down somewhere else. This is the generally accepted Halacha – that even those who feel weak or weary during Hakafot should leave the synagogue to sit. (It should be noted, however, that Hacham Ovadia permitted sitting when the Torah scrolls are stationary in the few moments between Hakafot.) It is more likely, then, that the Ben Ish Hai referred to the practice observed in many congregations to place the Torah scrolls on the Teba after dancing and recite the hymns, including "Hashem Melech," and he therefore wrote that sitting is permissible during that time. Summary: One must stand for the recitation of "Hashem Melech" during Shaharit. If one had already prayed, and, while learning in the synagogue, he hears the congregation recite "Hashem Melech," he should stand and join their recitation. If one is reciting a different part of the prayer service, such as Hodu, then he should rise but not interrupt to recite "Hashem Melech." This applies also to the recitation of "Hashem Melech" during Selihot. Standing is not required, however, for the recitation of "Hashem Melech" during Hakafot if the Torah scrolls are on the Teba and not being carried at that time. The elderly, infirm and others who find it difficult to stand may remain seated for the recitation of "Hashem Melech," even during Shaharit and Selihot.

Source material: https://drive.google.com/file/d/1YbHlHr_o3ECs3WSGjUUsIxefByUTjTC1/view?usp=drive_link

Learn all aspects of Halacha through our 10 minutes a day Kitzur Shulchan Aruch Yomi with Rabbi Ya'akov Trump. This series is kindly sponsored by the Moshe Group & CA In the zechus of רבקה בילה בת נחמה שיפרה And in honor of Rabbi Trump Photo by Willy Horsch

Rabbi Jacobson will discuss the following topics: Yud Gimmel Tishrei What was unique about the Rebbe Maharash? How did the Rebbe explain (on 13 Tishrei 5740) the words of the Baal HaHilula: “Now we have to go visit my father and hear what is happening? What practical lessons can we learn from the Rebbe Maharash? Does a Rebbe ever "leave" us?How could such an atrocity happen on the day when G-d's essence is revealed? Why should we go to shul if that makes us targets? What would the Rebbe say to these congregants and to the broader Jewish community to strengthen them? What is the origin of the Sukkos holiday? What is the personal significance of this holiday? Is Sukkos a continuation of Rosh Hashana and Yom Kippur? How does it help us internalize the light and energy of Yom Kippur? What do we learn from the fact that the sukkah is the only mitzvah that surrounds our entire body? Why doesn't Chabad sleep in the Sukkah? Since Sukkot foreshadows the Messianic era, why do we focus on temporary dwellings rather than permanent redemption? What is the personal spiritual meaning of the four species? What is the significance of the Ushpizin and the Chassidishe Ushpizin? Why was Sukkos established in the rainy season of autumn and not close to the Passover spring season? Why do we care what the Gentiles would say? What is the meaning of the Musaf prayers about the seventy bull offerings? What is the connection between Rosh Hashana and Yom Kippur with Hoshana Rabba, Shemini Atzeret and Simchas Torah? Does Hoshana Rabba represent yechida within yechida? On which holiday of this month is our livelihood determined – Rosh Hashana, or Shemini Atzeres when the amount of rainfall is established? What is the history behind the Sefer Torah the Rebbe danced with on Simchas Torah? How can women fully experience Simchas Torah? What is the meaning behind the story that the angels found shoe soles in Gan Eden the morning after Simchas Torah?Manchester Yom Kippur terrorist attack Chassidus Applied to Sukkos  Hoshana Rabba Shemini Atzeres and Simchas Torah 

Learning in a Sukkah at the Shtiebel, aka The Family Minyan in Efrat, Chizzuk from Chassidus, we continue Torah 38 9 Likutei Moharan. We discussed Torah = מים (the extra letters in the Korbonot of Sukkah 2nd, 6th, and 7th day). Kindness sweetening the Judgements, the storm winds being transformed to fixed speech of Moshiach aka מ שיח... the 5 Aravot (lips) being woken up Hoshana Rabba, the 5 Gevorot (מנצפ"ך)Cover

Learn all aspects of Halacha through our 10 minutes a day Kitzur Shulchan Aruch Yomi with Rabbi Ya'akov Trump. This series is kindly sponsored by the Moshe Group & CA In the zechus of רבקה בילה בת נחמה שיפרה And in honor of Rabbi Trump Photo by Eldad Carin

Mitzvas Ksivas Sefer Torah (Vayelech 5786)

​1)      One saying Selichos alone is advised to omit the paragraphs in Aramaic. How about the Aramaic verses in uVo leTziyon?[1]2)    The Oshamnu confessional prayer follows the Alef-Beis sequence but is divided into four sections. This becomes significant when it is sung over Yom Kippur. Why is it divided this way? [2]3)      In Selichos for Day Three, in poem beginning אין כמדת בשר מדתך, the phraseחשוחה ועזובה כקורעת בפוך has been fixed in several ways. Which way seems most plausible?[3]4)      When the Sefer Torah is taken by the Chazan, he calls out גדלו לה' אתי and the congregation respond לך ה' הגדולה etc. . Does the Chazan join in with the response?[4]5)      May one teach a non-Jew to read Hebrew?[5]6)      If the tenth man shows up late for Selichos, do we say Kaddish at the end?[6]7)      I keep track of Shabbos & YT pledges using slips of paper with numbers, plus paper clips. Is there no issue with my preparing on Shabbos to collect dues in the week?[7]8)      Feedback on taking Challoh from honey-cake:[8]9)      For Erev Yom Kippur: A man who lights candles should say שהחיינו  when lighting or with the [male] congregation, right after Kol Nidrei?[9][1]  י"ל שאין קפידא אלא במבקשצרכיו. ומיושב בזה מה שאנו אומרים 'יקום פורקן' הראשון – ראה שוע"ר סי' רפדסי"ד. והרי נוהגים לומר "כגוונא" גם ביחיד, כולל ההוספה – הגםשכולו בלשון ארמי. וראה בארוכה שו"ת תורה לשמה סי' מט. ושם נתבארשהאריז"ל תיקן הפזמונים לסעודת שבת בלשון ארמי, כדי להכניע הקליפות.[2] ס' אהבת תורה (הורוויץ) פ' האזינו.[3] בסליחותחב"ד תשט"ו: "חשוחה ועזובה". במהדורת תשס"א: "חשובהועזובה". במהדורת אמשטרדם תצ"ט ובמהדורת גולדשמיט: "חשובהעזובה". במהדורת ווילנא תרס"ה: "חשוכה ועזובה". וזה נ"ליותר, כי "חשוכה" היא היפך האור המרומז ב"קרן הפוך" – לקוחמשמות בנות איוב (איוב מב, יד). בתרגום שם: "אזמרגדין". ובמצודות שם:"זוהר היה לה כאבן הפוך". ולפי זה "כקורעת בפוך" אינו אותו'פוך', והאחרון רומז אל ירמי' ה, ל, של אשה מסכנה שמנסה להתייפות לשוא. נוסח"חשובה עזובה" = שנחשבת עזובה. אבל "חשובה ועזובה" –ארכבי' אתרי רכשי.[4] לאמצאתי דבר זה מפורש, אבל יש לדמות ל'ברכו', שהש"ץ אומר עם הצבור או אחריהם:"ברוך ה' המבורך לעולם ועד".[5] בשו"תמתנות באדם סי' כז (מהר' יוחנן טריו"ש, שנת רצ"ה) מתיר הדבר, הובא באנצ'תלמודית ע' לשון הקודש.[6] במטה אפרים סי' תקפא סי"ז משמע שגם אם באהעשירי קרוב לסוף הסליחות ניתן לומר קדיש תתקבל. וצ"ע כי לכאורה ה'תפלה'שבסליחות [כעין תפלת י"ח] היינו י"ג מדות הרחמים. וא"כ כשהגיעלבסוף, מה שייך לומר "תתקבל צלותהון"?[7] פסקי תשובות סי' שכג אות ה.[8] בשו"ע יו"ד סי' שכה ס"א – דיןצירוף סל. י"א שגם כיסוי מפה מועיל. פשוט שצ"ל מפה אחת, דומיא דסל.כשעיסות בכלים נפרדים, חייב שהכלים יגעו זב"ז (חלקת בנימין יו"ד שםס"ק ל"ז). [9] גברים רגילים לעשות מלאכה אחר זמן ההדלקה. אםיברך 'שהחיינו' שוב ייאסר עליו לעשות שום מלאכה.​ 

What does it mean to write Torah for ourselves today? In this episode, Zvi Hirschfield and Rabbi Michael Hattin explore Parshat Vayelech . Join them as they discuss Moshe's completion of the Torah, the mitzvah for every Jew to write a Sefer Torah, and the once-in-seven-years gathering of Hakhel as a reenactment of Sinai. The conversation explores how Torah is transmitted—through text, learning, and lived experience—and what it means to receive Torah anew in every generation.

The Mishna in Pirkeh Abot (1:6) famously instructs, "Aseh Lecha Rav U'kneh Lecha Haber" – literally, "Make for yourself a Rabbi, and 'purchase' for yourself a friend." This is commonly understood to mean that that as important as it is to have a Rabbi, it is even more important to have a friend, and one should therefore go so far as to "purchase" a friend if necessary. The Hida (Rav Haim Yosef David Azulai, 1724-1806), however, added a different interpretation, explaining "U'kneh Lecha Haber" to mean that the quill – "Kaneh" – should be one's "friend." One should make sure to learn from a knowledgeable Rabbi – and he should also grow accustomed to writing the Torah he learns as much as possible. There is immense value in writing the Torah that one studies, as this helps him retain the material and also preserves it. The question arises as to whether one who wishes to write words of Torah in the morning must first recite Birkot Ha'Torah. Halacha requires reciting Birkot Ha'Torah before learning Torah in the morning, but (as we saw in a previous installment) a distinction exists between silently thinking about Torah and speaking words of Torah. Birkot Ha'Torah is required in the morning before verbally speaking words of Torah, but not – according to the consensus opinion – before silently thinking words of Torah. At first glance, we would assume that silently writing Torah material is no different from silently thinking about Torah, and thus this may be done before reciting Birkot Ha'Torah in the morning. Interestingly, however, the Shulhan Aruch distinguishes between thinking about Torah in one's mind and writing Torah. When it comes to thinking about Torah, the Shulhan Aruch follows the view of the Agur (Rav Yaakob Landau, 1410-1493) that silent Torah thoughts do not require Birkot Ha'Torah. However, the Shulhan Aruch rules that writing Torah indeed requires the recitation of the Birkot Ha'Torah. This is based on the position of the Abudarham (Rav David Abudarham, Spain, 14 th century) which Rav Yosef Karo – author of the Shulhan Aruch – brings in his Bet Yosef. Importantly, however, Rav Yosef Karo wrote a collection of notes to the Bet Yosef called Bedek Ha'bayit, in which he corrects or amends certain passages in the Bet Yosef. And in the Bedek Ha'bayit, commenting on his citation of the Abudarham's ruling concerning one who writes Torah, Rav Yosef Karo remarks: "See the words of the Agur" – a clear reference to the aforementioned ruling of the Agur that Birkot Ha'Torah is not required before thinking about Torah. It thus appears that the Bet Yosef retracted his opinion, and concluded that one does not, in fact, need to recite Birkot Ha'Torah before writing Torah. The question then becomes, what was Rav Yosef Karo's final ruling? In the Bet Yosef, he seems to have concluded that writing Torah does not require Birkot Ha'Torah, but in the Shulhan Aruch, he wrote that it does. The Poskim dispute the question of whether the Rav Yosef Karo wrote the Shulhan Aruch before or after he wrote his emendations to the Bet Yosef. Therefore, it is unclear which ruling reflects his final position – his ruling in Bedek Ha'bayit, or his ruling in the Shulhan Aruch. If we follow the Shulhan Aruch's ruling, which distinguishes between thinking about Torah and writing Torah, what's the rationale behind this distinction? Why would thinking about Torah not require Birkot Ha'Torah, but writing Torah would? Later commentators offered several explanations. One approach is that the obligation of Torah study is inherently linked to the obligation to teach Torah. Therefore, Birkot Ha'Torah – the blessing over the Misva to learn Torah – is recited only upon a kind of learning which could also facilitate the teaching of Torah. As Torah can be taught through speech and through the written word, these two forms of Torah learning require Birkot Ha'Torah, whereas silently thinking about Torah, which of course is not a way in which Torah can be disseminated, does not. Others explain that one must learn Torah with the goal of remembering the material. Therefore, the Beracha is recited only when one speaks or writes Torah, as one is more likely to remember material which he verbalizes or writes than material which he simply thinks in his mind. The Lebush (Rav Mordechai Yoffe, 1530-1612) answers, very simply, that writing, as opposed to thinking, is an action, and a Beracha is recited only before a Misva act. Finally, the Hayeh Adam (Rav Abraham Danzig, Vilna, 1748-1820) explains that people often tend to say the words as they write, and therefore Halacha requires reciting Birkot Ha'Torah before writing, given the likelihood that he will end up speaking words of Torah. As for the final Halacha, the Mishna Berura cites several Poskim who rule that due to the uncertainty surrounding this question, one who wishes to write Torah must first recite Birkot Ha'Torah and then recite verses from the Torah before proceeding to write. This is the ruling of Hacham Ovadia Yosef, as well. Verbally reading verses before writing satisfies all opinions and thus avoids this Halachic uncertainty. (Rabbi Yisrael Bitan notes that in one work, Hacham Ovadia is cited as ruling that a person in this situation must recite Birkot Ha'Torah and should then "preferably" recite verses before writing – indicating that this is a preference, but not a requirement. However, Rabbi Bitan shows that this is an inaccurate representation of Hacham Ovadia's position, as in truth he maintained that one must first verbally read verses in order to satisfy all opinions.) This Halacha applies also to a Sofer who wishes to do some work – writing a Sefer Torah, Tefillin or Mezuza – in the morning. Some Poskim maintained that since a Sofer merely copies the Torah text, and is not actually learning Torah, Birkot Ha'Torah is not required before such work. However, due to the different opinions that exist, a Sofer should ensure to recite Birkot Ha'Torah and then verbally read verses before writing. This applies also to somebody who is typing Torah material from a handwritten text, without any intention to learn as he types. Although one could argue that this does not qualify as Torah learning, nevertheless, given the uncertainty, the typist should first recite Birkot Ha'Torah, verbally read some verses, and then proceed to the typing. Summary: One who wishes to write Torah insights, commentaries, etc. in the morning should first recite Birkot Ha'Torah and then verbally read some Torah text before writing, in order to satisfy all opinions. This applies also to a Sofer – he should recite Birkot Ha'Torah and then verbally read some verses before writing in the morning.

Every neshama that comes down into this world is given a mission: to serve HaShem from the exact circumstances in which He places it. To do that, a person must learn Torah and mitzvot, so that he will know exactly what HaShem wants him to do in every situation he finds himself in. Everything we do for HaShem only benefits us, for HaShem Himself does not need anything from us. And an integral part of our avodah is to do it with happiness. HaShem wants us to be excited about mitzvot and to feel that they are our greatest honor and privilege. He knows the nature of people is to feel joy in doing something for those who do for them. And so, HaShem not only gives us everything we have — He makes sure we know that it all comes from Him, so that we will be more excited to serve Him. In Parashat Ki Tavo, regarding the mitzvah of bikkurim (first fruits), the Torah says: וְהָיָה כִּי תָבוֹא אֶל הָאָרֶץ אֲשֶׁר ה' אֱלֹקיךָ נֹתֵן לָךְ "It shall be when you come into the land that HaShem your G-d gives you " Later it says: וּלְקַחְתָּ מֵרֵאשִׁית כָּל פְּרִי הָאֲדָמָה אֲשֶׁר ה' אֱלֹקיךָ נֹתֵן לָךְ "You shall take from the first of every fruit of the ground t hat HaShem your G-d gives you" . And again: וְעַתָּה הִנֵּה הֵבֵאתִי אֶת רֵאשִׁית פְּרִי הָאֲדָמָה אֲשֶׁר נָתַתָּה לִּי ה ' "And now behold, I have brought the first of the fruits of the land that You, HaShem, have given me" . The Torah repeats again and again: "that HaShem your G-d has given you." Because if we truly recognized how much HaShem gives us, we would be overflowing with excitement to serve Him. The challenge is that we don't see Him making the fruit grow. We don't see Him writing the check, healing our illness, or bringing us our shidduch. Sometimes HaShem delays the gifts He has prepared for us, so that when they finally come, we will know exactly where they are from. A person struggling with parnasah, who prays with all his heart and then sees success, appreciates HaShem's blessing more than ever. From the very beginning, HaShem set this system in place. When Adam HaRishon was created, the Torah says the vegetation had not yet sprouted, כי לא המטיר ה' אלקים על הארץ —"for HaShem God had not yet sent rain upon the earth". Why? So that Adam would recognize the need to pray, and ask HaShem for rain. The more we recognize HaShem's Hand in giving us everything, the more joy we will feel in following Torah and mitzvot. Often HaShem makes His hashgachah peratit so clear that it cannot be missed. But even then, we must keep our eyes open. A man told me about an amazing story of hashgachah. His shul was writing a new Sefer Torah. The rabbi inspired everyone by speaking of the greatness of the mitzvah, and how it is even a segulah to have children. The man's son had recently married, and so he decided to sponsor Parashat Tazria, which begins with the laws of a woman giving birth to a baby boy. He did this in the hope that his son would be blessed with children. A few months later, to his amazement, his own wife became pregnant — after nearly six years since their last child. Baruch HaShem, the pregnancy was smooth, and she gave birth to a healthy baby boy on the very Shabbat when Parashat Tazria was read in shul. Incredible hashgachah! He had sponsored the writing of Parashat Tazria, which begins with the birth of a boy, and that very year, he himself was blessed with a son, born on Parashat Tazria. But here's the wonder: because he had donated the parashah in honor of his son, he completely forgot that he had even sponsored it. The miracle HaShem gave him slipped by unnoticed. Until later that week, his daughter dropped something in the car. As she reached under the seat to retrieve it, she pulled out a certificate. It was the certificate given to him by the shul, acknowledging that he had sponsored Parashat Tazria in the new Sefer Torah. When he saw it, he was stunned. He told me: "I didn't even realize what HaShem had done for me. But He loves me so much, He didn't want me to miss it. He made sure my daughter found that certificate, so that I would recognize His kindness." HaShem gives and gives and gives. The more we recognize it, the happier we will be to serve Him.

How should a Sefer Torah be treated? Who is permitted to handle it? Transcript and sources here: https://www.deracheha.org/contact-with-sefer-torah/ To dedicate an episode of Kol Deracheha email us at deracheha@gmail.com 

Have any questions, insights, or feedback? Send me a text!Length: 29 minutes 7 secondsSynopsis: After yet another unintended hiatus, we're back for another Gratitude Journal milestone! In this episode we reflect on gratitude, slowing down time, being present, illusions about the future, mezuzah vs. cheap Amazon trinkets, and tapping into what's eternal. I know I've said this in the past, but THIS time I have a plan for relaunching a more regular frequency of TSJ content. I'm optimistic that it'll work, בג"ה.Sources- folk saying; source unknown- Abraham Lincoln, Address Before the Wisconsin State Agricultural Society (September 30, 1859)- Marcus Aurelius, Meditations 2:14 (trans. Waterfield)- Rambam: Mishneh Torah, Sefer Ahavah: Hilchos Tefilin, u'Mezuzah, v'Sefer Torah 6:13-----The Torah Content for the month of September is sponsored by Meir Areman in loving memory of his grandmother, Esther Chasha bas Meir Gedalya, who recently passed away on the 25th of Av. Tehei nishmasah tzerurah b'tzror ha'chayim.My Zoom account has been sponsored for the entire year by Isaac and Aviva Lichter, with hakaras ha'tov to Hashem in honor of Navonah's first birthday: “We couldn't have known how much joy and wonder she'd bring into our lives. רבות מחשבות בלב איש, ועצת ה' היא תקום."-----If you've gained from what you've learned here, please consider contributing to my Patreon at www.patreon.com/rabbischneeweiss. Alternatively, if you would like to make a direct contribution to the "Rabbi Schneeweiss Torah Content Fund," my Venmo is @Matt-Schneeweiss, and my Zelle and PayPal are mattschneeweiss at gmail. Even a small contribution goes a long way to covering the costs of my podcasts, and will provide me with the financial freedom to produce even more Torah content for you.If you would like to sponsor a day's or a week's worth of content, or if you are interested in enlisting my services as a teacher or tutor, you can reach me at rabbischneeweiss at gmail. Thank you to my listeners for listening, thank you to my readers for reading, and thank you to my supporters for supporting my efforts to make Torah ideas available and accessible to everyone.-----Substack: rabbischneeweiss.substack.com/YU Torah: yutorah.org/teachers/Rabbi-Matt-SchneeweissPatreon: patreon.com/rabbischneeweissYouTube Channel: youtube.com/rabbischneeweissInstagram: instagram.com/rabbischneeweiss/"The Stoic Jew" Podcast: thestoicjew.buzzsprout.com"Machshavah Lab" Podcast: machshavahlab.buzzsprout.com"The Mishlei Podcast": mishlei.buzzsprout.com"Rambam Bekius" Podcast: rambambekius.buzzsprout.com"The Tefilah Podcast": tefilah.buzzsprout.comOld Blog: kolhaseridim.blogspot.com/WhatsApp Content Hub (where I post all my content and announce my public classes): https://chat.whatsapp.com/GEB1EPIAarsELfHWuI2k0HAmazon Wishlist: amazon.com/hz/wishlist/ls/Y72CSP86S24W?ref_=wl_sharelSupport the show

Yoshiyahu is another exemplary king. Rising to power as a child, he leads the nation back to God.We will focus on the remarkable discovery of a Sefer Torah in the storerooms of the Temple. What is this scroll? Was the Torah lost for a while?

The Halacha below was derived from multiple classes orated by Rabbi Eli Mansour in the Bekiim B'Halacha series. Click on any of the dates below to hear the original audio files, which are the sources for today's Halacha below. 05-25-2025 05-26-2025 05-27-2025 05-28-2025 05-29-2025 How and When Should Tefillin Be Removed? This Halacha outlines the proper time, manner, and mindset for removing Tefillin, and the importance of not treating the end of the Misva as an afterthought. Topics include the order in which the Tefillin are removed, whether one should face the Sefer Torah while removing them, if a blessing is recited, how to handle the straps, and how to place the Tefillin back into the Kuracha —the special Tefillin bag. Special customs from the Mekubalim regarding reverence and silence during removal are also addressed. What Is the Proper Time and Setting to Remove Tefillin? Tefillin should ideally be worn until the end of Tefilah. According to the Ari"zal, one should keep the Tefillin on through the end of Aleinu Leshabeah , and only remove them afterward. Some Poskim allow removing them after Uva Letzion , but the more proper custom is to keep them on until the very end of Tefilah. This ensures we do not treat the conclusion of the Misva as insignificant. Additionally, one should not remove Tefillin while standing directly in front of a Sefer Torah. Doing so shows disrespect, as if turning one's back on the Torah. Instead, one should take a few steps to the side or angle themselves away. The act of removing the Tefillin should be done with quiet dignity, not rushed or distracted. The removal should also be delayed if Kaddish or Kedusha is about to begin. One must prioritize answering to these sanctified sections before beginning to take off the Tefillin. What Is the Correct Order for Removing the Tefillin? First, remove the Tefillin Shel Rosh, and only then the Shel Yad. This reflects the same order in which the Berachot are made and preserves the order of importance. The head Tefillin represents a higher level of Kedusha and is treated with extra care. According to the Zohar and the custom of the Mekubalim, even though the Shel Yad was put on first, the Shel Rosh must be taken off first to preserve the sanctity. Removing them out of order is considered improper. Some have the custom to pause briefly before removing the Shel Yad to reflect on the Misva and end it with thoughtfulness, not mechanically. Should One Say a Beracha When Removing Tefillin? A question arises whether one should recite a blessing upon removing the Tefillin, to thank Hashem for the opportunity to fulfill the Misva. The answer is no—there is no blessing recited upon removing Tefillin, just as there is no Beracha when exiting a Suka or finishing a fast. The Misva ends silently, respectfully. However, one should have a feeling of gratitude in their heart, recognizing the privilege of having worn Tefillin and asking Hashem to merit to wear them again. Should One Talk While Taking Off Tefillin? Just like during the donning of Tefillin, the removal should be done with seriousness and respect. One should not talk during the process, and ideally one should remain seated, focused, and silent while removing and storing the Tefillin. The Kabbalists stress that removing Tefillin is still part of the Misva, not a break from it. A person should not transition to regular speech or casual behavior until the Tefillin are completely removed and put away. How Should the Tefillin Be Stored After Removal? After removing the Tefillin, one should take care to store them neatly and respectfully. The straps should be gathered carefully—not tangled or stuffed haphazardly. Each component should be placed gently into the Kuracha , the dedicated Tefillin bag. The Kuracha serves not just as a case, but as a vessel of honor. It should be kept clean, closed securely, and not treated like a casual container. It holds sacred items and should be handled with care. One should avoid winding the straps in a sloppy or rushed manner. Although the special wrapping (to form the Name of Hashem) is only done when donning the Tefillin, even when putting them away one should show respect and care. Summary Tefillin should be worn through the end of Tefilah, preferably after Aleinu . When removing them, one should avoid facing the Sefer Torah, remove the head Tefillin first, and not speak during the process. There is no blessing upon removal, though gratitude should be felt. After removal, the Tefillin should be stored with care and placed respectfully into the Kuracha . All of this reflects the great respect we must show for this precious Misva from beginning to end.

What Is the Proper Way to Remove Tefillin—And Should It Be Done Away from the Sefer Torah? Removing Tefillin may feel like a simple conclusion to prayer, but Halacha views it as a continuation of the Misva itself. The removal must be done with awareness, order, and reverence— preserving the dignity of the Tefillin until the very end. Which Tefillin Comes Off First? The Shulhan Aruch (Orah Haim 28:2) rules that the Tefillin Shel Rosh —the head Tefillin— should be removed before the Tefillin Shel Yad —the arm Tefillin. This is based on the principle of Ma'alin BaKodesh Ve'lo Moridin —" we ascend in holiness and do not descend." Since the Tefillin Shel Rosh is considered holier, it is kept on longer. Removing the holier one first would symbolically lower our spiritual standing, so we delay it respectfully. Handling the Tefillin with Respect When removing Tefillin, one should take special care not to treat them casually: Do not drop or fling the straps. Roll the straps neatly around the box, without tangles or knots. Do not place anything on top of the Tefillin boxes , even briefly. Avoid placing Tefillin on the floor or on a chair where people sit. Return them to their bag with care, and place the bag in a respectful location. The Tefillin remain sacred even after removal. As Hacham Ovadia Yosef notes, the Misva of Kavod (honor) for Tefillin applies not just when they're worn, but also when they are being handled and stored. Should One Remove Tefillin in Front of a Sefer Torah? Several Poskim , including Rav Hida and the Ben Ish Hai, stress that Tefillin should not be removed in direct view of an open Sefer Torah , especially during Keri'at HaTorah (Torah reading). Why? Tefillin represent an intense spiritual connection and a symbol of Hashem's Name. Removing them symbolizes a descent from that spiritual height. Doing so in front of the Sefer Torah—another symbol of the covenant—may appear as dishonor. Best practice: Wait until the Torah is returned to the Hechal or covered. If it must be done earlier, step to the side or turn away discreetly. If that's not possible, remove them with added care and seriousness, being mindful of their sanctity. What If Others Are Removing Early? One of the challenges people face is peer pressure. If everyone around is already removing Tefillin—whether out of habit or rushing to work—a person may feel uncomfortable being the only one still wearing them. However, Halacha does not change due to social behavior. A person should be guided by what is proper and respectful, not simply by what others are doing. It is better to be alone in doing what is right than to follow a crowd in treating a Misva lightly. Summary: Always remove the Tefillin Shel Rosh before the Shel Yad. Handle Tefillin respectfully: no dropping, flinging, or placing on unclean surfaces. Avoid removing them in direct view of an open Sefer Torah. Don't let social habits override halachic dignity. The end of the Misva should reflect the same reverence as its beginning.

Why Must Tefillin Stay On Until After Aleinu —And Can They Be Removed Early for Health or During Keri'at HaTorah ? The ideal practice is to wear Tefillin throughout the entire Shaharit service—from the beginning of the Berachot until after Aleinu . This wasn't just a stringency of the righteous—many authorities consider it a halachic preference, rooted in the structure of prayer and the meaning of Tefillin. Why Keep Tefillin On Until After Aleinu ? The Tefillin reflect our bond with Hashem—physically, spiritually, and publicly. The Mekubalim teach that each section of Tefilla corresponds to higher and higher spiritual worlds. Keeping the Tefillin on through Aleinu ensures the sanctity flows through the entire process of ascent. Removing them before Aleinu may disrupt the flow of the Misva . It also signals a "spiritual descent" before the Tefilla experience is complete. What If Someone Has Discomfort or a Medical Issue? Sometimes a person may want to remove the Tefillin earlier—after the Amidah, or even sooner—because of: Headaches Tightness from the straps Nausea or stomach weakness Skin sensitivity or pressure points In these cases: It is 100% permissible to remove the Tefillin early. Hacham Ovadia Yosef writes that the Misva of Tefillin must be done with joy and dignity , not with discomfort or pain. One should not push through physical suffering just to complete the ideal time frame . Should One Remove Tefillin Before or During Keri'at HaTorah ? Many people remove their Tefillin before the Torah reading on Mondays and Thursdays. But this is not ideal unless the synagogue has a strong custom. If possible: Keep Tefillin on through Keri'at HaTorah . The sanctity of the Tefillin matches the holiness of the Torah reading. One who receives an Aliyah should wear Tefillin while standing next to the Sefer Torah. However: If it feels uncomfortable or awkward (especially if the community expects Tefillin to be off), one may remove them just before the Aliyah. Ideally, step to the side or wait until the Sefer Torah is covered before removing them. Summary: Tefillin should remain on through the entire Tefilla and Aleinu . Removing early is allowed for valid health or comfort reasons. Tefillin should ideally stay on through Keri'at HaTorah unless there's strong reason or local custom to remove them.

Unlock the profound wisdom of Jewish tradition and discover the mitzvah of owning Torah books with us. In this episode, we embark on an exploration of Siman 28 of the Kitzur Shulchan Aruch, discussing the sacred obligation of writing or commissioning a Sefer Torah. We'll also reveal how acquiring other Jewish texts, like the Chumash, Mishnah, or Gemara, can fulfill this mitzvah, even for those who cannot commission a full Torah scroll. We'll highlight the accessibility of these sacred texts through publishers like ArtScroll, emphasizing their role in making Torah study available to all.As we continue our journey, I'll take you through the historical and cultural tapestry that underscores the reverence of holy books and scrolls within Jewish communities. Learn about the halachic guidelines that govern the handling and storage of sacred texts, as well as the practices that reflect these guidelines—such as standing when a Torah scroll is carried and ensuring holy books are treated with respect. Delve into the communal learning traditions shaped by the historic rarity and expense of these texts, and how these practices have helped preserve their sanctity over the ages.Finally, we'll explore the respectful use of Torah books and Judaica, focusing on the limitations and proper disposal practices that honor these sacred items. Discover the nuances of handling holy writings, including the respectful rebinding of books and the ethical considerations when purchasing sacred items from non-Jews. Through engaging discussions and insights, this episode illuminates the importance of upholding reverence for our treasured Torah books, ensuring their dignified treatment for generations to come. Join us for a meaningful reflection on these timeless practices that keep the sanctity and reverence of our sacred texts alive.To have your questions featured on the Ask Away series, please submit your questions at askaway@torchweb.org_____________The Everyday Judaism Podcast is dedicated to learning, understanding and appreciating the greatness of Jewish heritage and the Torah through the simplified, concise study of Halacha, Jewish Law, thereby enhancing our understanding of how Hashem wants us to live our daily lives in a Jewish way._____________This Podcast Series is Generously Underwritten by Marshall & Doreen LernerDownload & Print the Everyday Judaism Halacha Notes:https://drive.google.com/drive/folders/1RL-PideM42B_LFn6pbrk8MMU5-zqlLG5This episode (Ep. #41) of the Everyday Judaism Podcast by Rabbi Aryeh Wolbe of TORCH is dedicated to my dearest friends, Marshall & Doreen Lerner! May Hashem bless you and always lovingly accept your prayer for good health, success and true happiness!!!Recorded in the TORCH Centre - Levin Family Studio (B) to a live audience on June 8, 2025, in Houston, Texas.Released as Podcast on June 18, 2025_____________DONATE to TORCH: Please consider supporting the podcasts by making a donation to help fund our Jewish outreach and educational efforts at https://www.torchweb.org/support.php. Thank you!_____________SUBSCRIBE and LISTEN to other podcasts by Rabbi Aryeh Wolbe: NEW!! Prayer Podcast: https://prayerpodcast.transistor.fm/episodesJewish Inspiration Podcast: https://inspiration.transistor.fm/episodesParsha Review Podcast: https://parsha.transistor.fm/episodesLiving Jewishly Podcast: https://jewishly.transistor.fm/episodesThinking Talmudist Podcast: https://talmud.transistor.fm/episodesUnboxing Judaism Podcast: https://unboxing.transistor.fm/episodesRabbi Aryeh Wolbe Podcast Collection: https://collection.transistor.fm/episodesFor a full listing of podcasts available by TORCH at https://www.TORCHpodcasts.com_____________EMAIL your questions, comments, and feedback: awolbe@torchweb.org_____________Please visit www.torchweb.org to see a full listing of our outreach and educational resources available in the Greater Houston area!_____________#AskAway, #Halacha, #Jewishlaw, #TorahBooks, #SeferTorah, #Chumash, #Mishnah, #Gemara, #HolyBooks, #Scrolls ★ Support this podcast ★